By Gloria Dulan-Wilson

Hello All:

Sometimes the information is so essential and intense, it doesn't make sense to do anything but present it as it is.

And that is the case with the information I just received from brother James McIntosh from CEMOTAP:  So I'm presenting his events list in its entirety.   Too much relevant info to streamline it. Plus the celebration of one of my favorite SHEROES - DR. ADELAIDE SANFORD - who will be 90 this year, and is an icon and a beacon in Black History and Education.  (An event I wanted to attend, but have to forego because of a previous engagement at my alma mater, LINCOLN UNIVERSITY on the same date, and at the same time). 

Not to mention the gray Molefi Asanti who will be featured at Clarke House.  The roads between New York, New Jersey and Philadelphia have a dedicated route as our three great Black Communities continue to collaborate and fellowship and support each other in our common endeavors and causes.  

So mark your calendars and let's see if we can do a different kind of tailgating between our three  great Black communities!



On Sunday November 22, 2015 The Board for the Education of People of African Ancestry will host a lecture by the prolific writer and scholar Dr. Molefi K. Asante. Dr. Asante is the author of over 70 books. He will discuss his book African Pyramids of Knowledges. The lecture will be held at John Henrik Clarke house from 3pm to 6 PM. Admission is free but call 347-907-0629 to RSVP.
Dr. Molefi Kete Asante is Professor and Chair, Department of African American Studies at Temple University. Considered by his peers to be one of the most distinguished contemporary scholars, Asante has published 77 books, among the most recent are The Dramatic Genius of Charles Fuller,African American Traditions, Facing South to Africa, The History of Africa 2nd Edition, As I Run Toward Africa, The African American People, Maulana Karenga: An Intellectual Portrait, An Afrocentric Manifesto, Encyclopedia of African Religion, co-edited with Ama Mazama, Cheikh Anta Diop: An Intellectual Portrait, Handbook of Black Studies, co-edited with Maulana Karenga, Encyclopedia of Black Studies, co-edited with Ama Mazama, Race, Rhetoric, and Identity: The Architecton of Soul, Erasing Racism: The Survival of the American Nation, Ancient Egyptian Philosophers, Scattered to the Wind, and 100 Greatest African Americans. Asante’s high school text, African American History: Journey of Liberation, 2nd Edition, is used in more than 400 schools throughout North America.

Asante has been recognized as one of the ten most widely cited African Americans. He is honored as a HistoryMaker with an archival interview in the US Library of Congress. In the 1990s, Black Issues in Higher Education recognized him as one of the most influential leaders in the decade. Molefi Kete Asante graduated from Oklahoma Christian College in 1964. He completed his M.A. at Pepperdine University in 1965. He received his Ph.D. from UCLA at the age of 26 in 1968 and was appointed a full professor at the age of 30 at the State University of New York at Buffalo. In 1969 he was the co-founder with Robert Singleton of the Journal of Black Studies. Asante directed UCLA’s Center for Afro American Studies from 1969 to 1973. He chaired the Communication Department at SUNY-Buffalo from 1973-1980. He worked in Zimbabwe as a trainer of journalists from 1980 to 1982. In the Fall of 1984 Dr. Asante became chair of the African American Studies Program at Temple University where he created the first Ph.D. Program in African American Studies in 1987. He has directed more than 140 Ph.D. dissertations. He has written more than 550 articles and essays for journals, books and magazines and is the founder of the theory of Afrocentricity.

Asante was born in Valdosta, Ga., one of sixteen children. He is a poet, dramatist, and a painter. His work on African culture and philosophy and African American education has been cited by journals such as the Matices, Journal of Black Studies, Journal of Communication, American Scholar, Daedalus, Western Journal of Black Studies, and Africaological Perspectives. The Utne Reader called him one of the “100 Leading Thinkers” in America. In 2001, Transition Magazine reported “Asante may be the most important professor in Black America.” He has appeared on Nightline, Nighttalk, BET, Macnell Lehrer News Hour, Today Show, the Tony Brown Show, Night Watch, Like It Is and 60 Minutes and more than one hundred local and international television shows. He has appeared in several movies including 500 Years Later, The Faces of Evil, and The Black Candle. In 2002 he received the distinguished Douglas Ehninger Award for Rhetorical Scholarship from the National Communication Association. The African Union cited him as one of the twelve top scholars of African descent when it invited him to give one of the keynote addresses at the Conference of Intellectuals of Africa and the Diaspora in Dakar in 2004. He was inducted into the Literary Hall of Fame for Writers of African Descent at the Gwendolyn Brooks Center at Chicago State University in 2004. In April 2014 he was invited to give a speech at the UN’s General Assembly on Peace in Africa. In 2014 he was invited to be a keynote speaker at the Japan Black Studies Association’s 60th conference in Kyoto, Japan. Dr. Asante holds more than 100 awards for scholarship and teaching including the Fulbright, honorary doctorates from three universities, and is a guest professor at Zhejiang University and Professor Extraordinarius at the University of South Africa.

In 1995 he was made a traditional king, Nana Okru Asante Peasah, Kyidomhene of Tafo, Akyem, Ghana. In 2012 he was given the title of Wanadoo of Gao in the court of the Amiru Hassimi Maiga of Songhoy. Dr. Asante has been or is presently a consultant for a dozen school districts. He was the Chair of the United States Commission for FESMAN III for three years. Asante was elected in September, 2009, by the Council of African Intellectuals as the Chair for the Diaspora Intellectuals in support of the United States of Africa. Dr. Molefi Asante believes it is not enough to know; one must act to humanize the world.


3:00 PM 

Jazz at Sistas' Place


Afrocentricity International
cordially invites you to a discussion of 

Dr. Frances Cress Welsing’s book, 
The Isis Papers. The Keys to the Colors.
We will focus on Chapter 6
“The Politics Behind Black Male Passivity, Effeminization, Bisexuality and Homosexuality”
 Please come and join on

Thursday, November 19, 2015, 6-7:30 pm
for a lively discussion about the faltering of black masculinity and manhood under white supremacy.

Molefi Kete Asante Institute for Afrocentric Studies
5535 Germantown Avenue
Philadelphia, PA 19144

Unity is our Aim, Victory is our Destiny!

Brothers and Sisters
     We invite you to  a meeting on Monday, November 23rd at 7 pm at Sistas' Place to discuss the present situation in Venezuela. Many people don't know or have forgotten the subsidized oil deliveries which the Venezuelan government has supplied to poor communities of color around the U.S. to ensure that they have adequate heat during the winter. 
     The discussion will examine the current situation in the context of the UN International Decade for People of African Descent [IDPAD]. We will have the honor of a visit by a distinguished Afro-Venezuelan who will give us an update on the programs which Venezuela is implementing for the IDPAD.
      Please get back to confirm your attendance at this important meeting.

Yours in Pan-African Unity,

Roger Wareham

P.O. BOX 22505


          On Thursday, November 12, 2015, the People's Organization for Progress (POP) will host an emergency press conference and rally to condemn a State grand jury’s decision to not indict the officers involved in the shooting of Trenton teen, Radazz Hearns.
          The press conference will take place at the Peter Rodino Federal Building, 970 Broad Street, Newark, N.J. at 5:00 P.M.
          The press conference and rally will also support filmmaker Quentin Tarantino’s recent outspoken condemnation of police brutality.  
          The decision to not indict the officers came down on Monday, November 9, 2015.

           Hearns, 14, was shot in the back and in the legs several times on August 7th in Trenton. He miraculously survived the shooting. He still faces questionable charges of weapons possession.
          “We have four active police shooting cases right here in New Jersey, and we still cannot get an indictment of police officers using excessive here in this state,” said an upset Lawrence Hamm, chairman of the People’s Organization for Progress.
          In addition to the Hearns case, POP has also rallied for justice for the families of Abdul Kamal, Kashad Ashford and Jerame Reid, the other police shootings victims Hamm was referring to.
          POP has called for a federal investigation in each of those cases.
          Filmmaker Quentin Tarantino has come under fire from police unions for his recent condemnation of police brutality. He has said his criticism of several high profile police brutality cases are not meant to be taken as a general condemnation of the police, but of those officers involved in those cases and in those involved in that kind of behavior. Police unions have called for a boycott of his films for his criticisms.
          “There was a time when artists like Tarantino were an active part of the Civil Rights Movement, and when they come forward like Tarantino has just recently, the movement for justice ought to support them as a matter of principle, and we will proudly do so,” Hamm said supportively.

          On January 15th, POP is also calling for an International Day of Action in observation of Martin Luther King’s birth anniversary, with a special focus on police brutality, among other issues.

To: Goat BrownJr <goatbrownjr@gmail.com>

                                   2. ELDERS HOUSE IN SELMA ALABAMA

The credit card invitation can be found at: http://www.eventbrite.com/e/dr-adelaide-l-hines-sanfords-90th-birthday-celebration-tickets-18993837078
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Dr. Adelaide L. Hines Sanford's 90th Birthday Celebration!

The Adelaide L. Sanford Institute, The Board for the Education of People of African Ancestry (BEPAA) and The Elders' House 

Saturday, November 21, 2015 from 11:00 AM to 4:00 PM (EST)

Dr. Adelaide L. Hines Sanford's 90th Birthday...                     

Ticket Information

Ticket TypeSales EndPriceFeeQuantity
General AdmissionNov 2, 2015$125.00$0.00
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Please join us as we celebrate our beloved educator, Dr. Adelaide L. Hines Sanford, Vice Chancellor Emerita on the occasion of her 90th birthday!  Dr. Sanford earned degrees from Brooklyn College, Wellesley College, and Fordham University.  In addition, she has also received four honorary doctoral degrees.  Dr. Sanford became principal, at the inner city school, Crispus Attucks in Brooklyn, NY.  It was there that she earned an outstanding reputation for promoting cultural and educational excellence in student achievement. In 1986, Sanford won unanimous election to the Board of Regents of the University of the State of New York.  As Chairperson of the Regents' Committee on Low Performing Schools, Dr. Sanford played an instrumental role in shaping new educational policies that sought to close the gap of student performance among schools.  She was elected to the position of Vice Chancellor in 2001 and re-elected in 2004.  Many honors and awards have been bestowed upon Dr. Sanford for her work.  She received the Congressional Black Caucus Foundation's humanitarian award, and distinguished alumna awards from Wellesley College and Brooklyn College.  Her legacy continues to flourish nationally and internationally through the work of The Dr. John Henrik Clarke House, Elders’ House “The Elders’ Gift to the Children” and The Adelaide Sanford Institute.
We look forward to seeing you in November.  

When & Where

MIST Harlem
46 West 116th Street
New York, NY 10026

Saturday, November 21, 2015 from 11:00 AM to 4:00 PM (EST)

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The Adelaide L. Sanford Institute, The Board for the Education of People of African Ancestry (BEPAA) and The Elders' House 

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Dr. Adelaide L. Hines Sanford's 90th Birthday Celebration! New York, NY Events Party Charity & Causes

The Sacred Narrative of Nat Turner:
Engaging the Great Work of Freedom
Dr. Maulana Karenga
Part 1.
When we remember and recount the sacred narrative of Nat Turner, we must remember also the Kawaida fundamental teaching that our oppressor cannot be our teacher, especially about our heroes and heroines, about what is good or evil or about what counts as real, relevant or righteous. We must remember too Min. Malcolm X's teaching that the oppressor thru his immoral and amoral mind and his fantasy, fiction and falsehood generating media can and routinely does "turn the victim into the criminal and the criminal into the victim". And we must remember also the Hon. Marcus Garvey's teaching that "Our history is too important to leave in alien hands", especially the hands and history books of our oppressor. And finally, we must remember Harriet Tubman with freedom on her mind and weapon in her hand, courageously breaking her chains and calling on her enslaved people to rise up in rebellion and "go free or die".
Only in this context of a history of righteous and relentless struggle by our people, awareness of the outright erasure, falsification and devious denial of our history by our oppressor and the fictitious inflation and shameless fabrication of his own can we know and recount the sacred narrative of Nat Turner, Fire Prophet and freedom fighter. And only then can we understand, appreciate and recount the sacred narrative of our people as a whole in their awesome world-shaping and self-making march and struggle thru human history.
Nat Turner judges enslavement as a radical evil in the world. Even before the words and concepts of genocide and the Holocaust of enslavement are developed, he reasons that enslavement is a morally monstrous system of human death, destruction, deformation and diminishment. And he is determined to sacrifice his life to eradicate and end it. His use of the category and image of the serpent, which in biblical language and imagery represents the devil, reaffirms his conception of enslavement as a radical evil in the world.

 Enslavement is the will and work of the devil and evil, and he believes God wants and wills freedom in the world, freedom from enslavement and oppression.
Like Harriet Tubman later, he will not let his oppressor be his teacher or tutor, his priest or his preacher. He will dare to understand and commune with God in his own way. He will see his own visions, hear the divine voice with his own ears and heart, and he will pray his own prayers of liberation and practice acts of audacious self-determination. Indeed, Tubman informs us that she would not let the enslaver teach her about God or teach her how to pray. Instead, she said "I prayed to God to make me strong and able to fight and that's what I have prayed for ever since". Thus, Nat Turner tells us the Divine speaks to him calling him to a "great work". The recorder does not let him speak the word, but it's the great work of freedom or liberty as it was often called in those times. Like the Old Testament prophets and the biblical scriptures, he fashions the voices and visions into a freedom call and commitment, and he talks of fire and brimstone, freedom for the captive and oppressed, and the redemptive shedding of blood.

 To call freedom, liberty or liberation a great and divinely inspired and assigned work invests it with a spiritual and moral authority and urgency that makes him and his fellow freedom fighters fearless and willing to sacrifice their lives to this sacred cause.
Nat Turner sketches in outline some conceptual building blocks for a liberation theology, as it would develop throughout early history and emerge in full form in the 60's. By theology I mean, as the dean of Black theology James Cone says, "God talk", that is to say in Kawaida, talk about the will, wants and ways of God as we are able to discern them. And by liberation theology, I mean a theology that roots liberation in the will, wants and ways of God. In other words, we are talking about a theology that focuses on freedom as a divinely endowed and sanctioned condition and capacity for human beings. Thus, in Nat Turner's account of his actions to free the enslaved Africans, he tells us that his mission of liberation is divinely assigned and he parallels Jesus' sacrifice for the redemption of humankind with his divine assignment to redeem, i.e., liberate, his people. He says, "On the 12th day of May, 1828, I heard a loud voice in the heavens and the spirit instantly appeared to me and said the serpent was loose and Christ had laid down the yoke he had borne for the sins of men, and that I should take it on and fight against the serpent for the time was fast approaching when the first should be last and the last should be first".
Note that he calls the White enslaver the serpent, i.e., the devil, indicating he represents and embodies radical evil in the world. Note too that he conceives of his project as a struggle through which the first is made last and the last is made first. This is rooted in biblical teachings concerning the new world to come, but it also finds reaffirmation in Frantz Fanon's assertion that in decolonization or true liberation "there is therefore the need of a complete calling into question of the colonial situation. If we wish to describe it precisely, we might find it in the well-known words: "the last shall be first and the first last". It is, in a word, putting the conditions and practice of freedom by the colonized and enslaved people first, their interests first and defeating and disempowering the oppressor, ending his ability to dominate, deprive and degrade.
Captured and put on trial, Nat Turner pleads not guilty and reaffirms that he feels, believes and reasons he has done nothing wrong in fighting for the freedom of his people. Again, he calls the fight for freedom, a great work and offers his life, as the ultimate sacrifice, for it. And yet in this so-called "confession", called this by his pretended lawyer, there is, again, no mention of freedom by Nat, and no discussion of the sin, savagery and radical evil of the Holocaust of enslavement. Instead, there is only a tale of killings without cause or context. But as we will see, Nat Turner is a reluctant soldier even in his unbreakable will to achieve freedom for our people.
In his so-called confession, after being convicted, there is only one time the word "freedom" is mentioned. It is when a man named Will joins the struggle, and Nat reports that he "asked Will how came he there". And "he answered his life was worth no more than others and his liberty was as dear to him". Then Nat says he asked Will, "If he thought to obtain it?" and "he said he would or lose his life" trying. Now, Will uses the word liberty for freedom, as was done in those days. For example, in a similar defiance of death and commitment to freedom, Harriet Tubman says she would "go free or die". And she says, "I reasoned that out in my mind; there was two things I had a right to: liberty or death". "If I couldn't have one I'd have the other." And so reasoned Nat Turner and all our freedom fighters and martyrs for liberation before and after him.
Dr. Maulana Karenga, Professor and Chair of Africana Studies, California State University-Long Beach; Executive Director, African American Cultural Center (Us); Creator of Kwanzaa; and author of Kwanzaa: A Celebration of Family, Community and Culture and Introduction to Black Studies, 4th Edition, www.MaulanaKarenga.org.


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